Verses 32:1 – 37:24: Job’s
final defense provoked a response from a fourth friend, the young man “Elihu.”
These might be called the “intrusive speeches of Elihu”, a young sage who was
silent until this time. Job and his friends had been resolute in their opposing
opinions; Elihu’s speeches prepare the way for the even more “intrusive”
speeches of the Lord!

Elihu took a new approach to
the issue of Job’s suffering. Angry with the other 3, he had some new thoughts,
but was very hard on Job. Elihu was angry, full of self-importance and verbose,
but his approach was refreshing after listening repetitiously to the others,
though not really helpful to Job. Why was it necessary to record and read those
4 blustering speeches by this man? Because they happened as part of the story,
while Job was still waiting for God to disclose Himself (chapters 38-41).

Job 32:1 "So these three men ceased to answer Job, because he [was] righteous in
his own eyes."

Elihu was probably one of a
number of onlookers who witnessed the debate between Job and his friends. In the
six chapters devoted to his speeches, the emphasis seems to be fourfold: supreme
reverence for God, grave sensitivity to sin, recognition of the instructive
power of suffering under God’s hand, and awareness of the danger of spiritual
pride. In this introductory chapter, Elihu lives up to the caricature of the
“angry young man”. The word “wrath” occurs four times (in verses 2-5). He
explains that he has kept silent because of his youth, but now feels compelled
to speak.

This was actually stating that
Eliphaz, Bildad, and Zophar had run out of things to accuse Job of. Job knew
that he was not guilty of the things they had accused him of. They thought Job
was righteous in his own sight. Job had not made that statement. He had only
defended himself from their accusations, which were untrue.

Verses 2-5: Elihu was angry
with Job for self-righteousness, and with the friends for false accusations and
unsuccessful arguments. He believed all four men had hurt God by their words.

Job 32:2 "Then was kindled the wrath of Elihu the son of Barachel the Buzite, of
the kindred of Ram: against Job was his wrath kindled, because he justified
himself rather than God."

“Buzite”: Elihu’s ancestry was
traced to the Arabian tribe of Buz (Jer. 25:23). The “family of Ram” is unknown.

"Elihu" means He is my God.
"Barachel" means God blesses. These names both indicate that Elihu was a
believer in the One True God. We would have to twist the names Buzite and Ram to
make any connection with them. The main thing was that Elihu was angry with Job
for justifying himself before God. We will find in a later lesson, that God was
not offended by Job's defense of his own actions.

Job 32:3 "Also against his three friends was his wrath kindled, because they had
found no answer, and [yet] had condemned Job."

He did not take part with
either side, but blamed both, and took upon himself to be a moderator between
them, and deal impartially with them. What highly displeased him, and raised his
spirit against the three friends of Job, was:

"Because they had found no
answer": They were at a loss for one, or for a sufficient one. They had all of
them been answering him in their turns again and again, but with nothing to the
purpose, not with anything conclusive and convincing. And particularly they
could find and give no answer to Job's last vindication of himself.

"And yet had condemned Job":
they condemned Job as a hypocrite or ungodly man.

The three who called
themselves friends of Job, were not friends at all. Their accusations were
unfounded. They could not prove them, because they were not true. They should
not have condemned Job without facts to prove what they were saying. It appears
that Elihu had waited to see the outcome of their actions. When he saw they
could not get answers for their accusations, Elihu took up the battle.

Job 32:4 "Now Elihu had waited till Job had spoken, because they [were] elder
than he."

Rather, to speak to Job (see
the Revised Version), he had waited impatiently until the three special
"friends" had said their say, and so that he might come forward without manifest
presumption.

"Because they were elder than
he": On the respect paid to age at this time in the land wherein Job lived.

We are told very little of how
Elihu had the authority to come against Job. He had been polite and waited until
Job finished, because he was a younger man. His waiting showed he had respect
for age at least.

Job 32:5 "When Elihu saw that [there was] no answer in the mouth of [these]
three men, then his wrath was kindled."

That could be called an
answer; nay, when he perceived they were quite confused and silenced. Though men
of years and experience, and reputed wise and knowing.

"Then his wrath was kindled":
His spirit was stirred up; his heart was hot within him; he burned with anger
against those men. He was all on fire, as it were, and wanted to vent his
resentment.

Verses 6-9: Out of respect for
his elders, Elihu had refrained from speaking; now he claimed that advanced
“age” is no guarantee of wisdom (Psalm 119:100). Elihu’s answers require
discernment, as they are sometimes correct and sometimes incorrect.

Elihu may have called his
words “what I think” (verses 6, 10, 17), but he claimed it had come by
inspiration from God (verse 8; 33:6, 33).

Job 32:6 "And Elihu the son of Barachel the Buzite answered and said, I [am]
young, and ye [are] very old; wherefore I was afraid, and durst not show you
mine opinion."

We can only guess at the exact
ages of Job and his friends. From the fact that God at the last "gave Job twice
as much as he had before" (Job 42:10). And the further fact that he lived, after
he had recovered his prosperity, a hundred and forty years (Job 42:16). It has
been conjectured that he was seventy years of age at the time of his conference
with his friends, and that he died at the age of two hundred and ten.

"Wherefore I was afraid, and
durst not show you mine opinion": Rather, I held back and was afraid to utter
what I knew in your presence. Elihu would have been thought unduly pushing and
presumptuous if he had ventured to come forward until his seniors had ended
their colloquy.

This young man at least called
his accusations his opinion. He was much younger than Job it seems. It would not
be appropriate for a young man to reprimand his elder ordinarily.

Job 32:7 "I said, Days should speak, and multitude of years should teach
wisdom."

I.e. "I kept saying to myself,
when the desire to interrupt came upon me."

"Days should speak": Age
should give wisdom, and the speech of the old should be most worthy of being
attended to. Elihu had been brought up in this conviction, and therefore
refrained himself.

"And multitude of years should
teach wisdom": "Old experience should attain to something of prophetic strain."
"One ought to give attention," says Aristotle, "to the mere unproved assertions
of wise and aged men, as much as to the actual demonstrations of others"
(compare Job 10:12; 15:10; Prov. 16:31).

Verses 8-18: The young sage
believed his speech was divinely inspired (“Inspiration of the Almighty”), so he
felt compelled to speak (33:4).

Job 32:8 "But [there is] a spirit in man: and the inspiration of the Almighty
giveth them understanding."

But, after all, it is not mere
age and experience that make men wise and able to teach others. "There is a
spirit in man" (see Genesis 2:7); and it is according as this spirit is or is
not enlightened from on high that men speak words of wisdom or the contrary.

"And the inspiration of the
Almighty": This it is, which giveth them understanding. And such inspiration it
is in the power of God to bestow, as he pleases, on the old or on the young, on
the great of the earth, or on those of small reputation. Hence Elihu's
conclusion.

Elihu had been reluctant to
speak because of his youth, but he said the Spirit of God moved upon his spirit
to speak. It is not just age and education that give people the right to teach
others. It is the Spirit of God moving within them.

Job 32:9 "Great men are not [always] wise: neither do the aged understand
judgment."

Elihu lays down the universal
law, before applying it to the particular instance. True wisdom is from God, not
from observation and experience. Therefore, many aged men are not wise; many
experienced men, great in position, versed in affairs, do not possess
understanding. It is a trite remark, "With how little wisdom the world is
governed!"

He was speaking of men with
great power and prestige, when he said "great men". Age does not make a man wise
either. Wisdom is a gift from God.

Job 32:10 "Therefore I said, Hearken to me; I also will show mine opinion."

Thou O Job, and every one of
you his friends, for the word is singular. Though I am but a young man, yet if I
have the Spirit of God, and am under the inspiration of the Almighty, I may be
able to say something to you worth your hearing.

"I also will show mine
opinion": For though for a while he was suffering and fearful of doing it, lest
he should mistake and expose himself. Yet having duly weighed and considered the
above things, he was determined to do it.

He was asking the three
friends of Job, as well as Job, to hear him out.

Job 32:11 "Behold, I waited for your words; I gave ear to your reasons, whilst
ye searched out what to say."

With great desire, with great
eagerness and earnestness, in hope of meeting with arguments fully satisfying
and convincing. He waited for them, as for the rain, and the latter rain, to be
revived, refreshed, and edified therewith. And he patiently waited until they
had done speaking.

"I gave ear to your reasons":
Or "understandings"; as he endeavored to get into the sense and meaning of their
words. Not only attended to what they did say, but to what he thought they meant
to say. Some are not so happy in their expressions; and yet, by what they do
say, with close attention it may be understood what they aim at, what is their
drift and design. This Elihu was careful to attain unto, not barely to hear
their words, but penetrate, if possible, into their meaning.

"Whilst ye searched out what
to say": For they did not make their replies to Job immediately, and say what
came uppermost at once, but they took time to think of things. And to search out
for the most forcible arguments to refute Job, and strengthen their cause. It is
very probable they made a pause at the end of every speech of Job's, and
considered what was proper to be said in reply, and perhaps consulted each
other.

He had waited patiently while
Job's three accusers looked for things to accuse Job of. He waited patiently for
them to prove Job guilty. It seemed to him, as if they were hunting for words to
say.

Very closely, with great
application and diligence. Endeavoring to get, as it were, within them, and
thoroughly understand the meaning of what they said.

"And, behold, there was none
of you that convinced Job": Which was not owing to his obstinacy, but to want of
proof in them, their words and arguments. They had charged Job highly, as
particularly Eliphaz (Job 22:5). But then they failed in their proof; they
produced nothing to support their allegations.

"Or that answered his words":
The arguments and reasons he gave in proof of his own innocence and uprightness.
Or the instances he produced, showing that God often afflicted good men, and
suffered the wicked to prosper. And therefore, no argument could be drawn from
God's dealings with men, proving they were either of this or the other
character, good or bad men.

He listened carefully to them,
but they did not even convince him of Job's guilt in these matters, much less
Job. They were not effective in causing Job to see his errors and repent. They
did not even answer Job's questions.

Job 32:13 "Lest ye should say, We have found out wisdom: God thrusteth him down,
not man."

Or, beware lest ye say: We
have found wisdom (see the Revised Version). "Do not suppose, i.e., that you
have triumphed in the controversy, that your mode of meeting Job's complaints is
the wise and right one. The exact reverse is the case. You have not vanquished
Job. On the contrary, he is unvanquished, and remains master of the field. If he
is ever to be vanquished, it will not be by you.

"God thrusteth": (rather, may
thrust) him down, not man.

"A true prophecy! (See Job
40:1-14).

It appears their reason for
trying to destroy Job was to build themselves up. If Job were thrust down, it
would be from God, and not from them.

Job 32:14 "Now he hath not directed [his] words against me: neither will I
answer him with your speeches."

I am not engaged in this
dispute by any provoking words of Job, as you have been, which have excited your
passions, and biased your judgments. But I speak merely from zeal for the
vindication of God’s honor, and from love to truth and justice, and a sincere
desire to administer to Job’s matter both of conviction and comfort.

"Neither will I answer him
with your speeches": With such words or arguments as yours, both weak and
impertinent, or offensive and provoking. As Job did not direct any of his words
against me, so I shall not trouble him with any of your replies.

Job had not said anything
against Elihu. Elihu would not be trying to defend his own character. He would
not be speaking to get revenge on Job. He would take an entirely different
approach.

Verses 15-20: Elihu’s need to
be “refreshed” (a chance to speak), was similar to what Jeremiah experienced
(Jer. 20:9); Paul had a similar compulsion, only his was to preach the gospel (1
Cor. 9:16).

Job 32:15 "They were amazed, they answered no more: they left off speaking."

They were like persons
thunderstruck, quite surprised and astonished to hear a young man talk after
this manner.

"They answered no more": As
they had ceased to answer Job, they did not undertake to answer Elihu, who had
plainly told them their arguments were not convincing, their answers were no
answers, and that they had done a wrong thing in condemning Job without proof.
And that which they thought their greatest wisdom, and strongest argument, had
no wisdom nor strength in it. Namely, which was taken from his sore afflictions
by the hand of God.

"They left off speaking": Or
words departed from them, as Jarchi; their speech left them, they seemed
deprived of it.

This caused the three friends
of Job to say no more. Their amazement was in the fact that this young man would
take it upon himself to speak to his elders in this manner.

Which he repeats as a strange
and unreasonable thing, that they should be silent when they had such
obligations to speak for the vindication both of God’s justice, and of their own
truth and reputation.

Job 32:17 "[I said], I will answer also my part, I also will show mine opinion."

Or take his turn in giving an
answer to Job; what they had given being quite insufficient and unsuitable.

"I also will show mine
opinion": Knowledge, or sentiment; this for a while he was fearful of doing,
but, upon a thorough and serious consideration of things, he determined upon it,
and now repeats it, to assure he would do it. The reasons of which follow.

When Elihu realized that the
three had nothing else to say, he decided to speak his opinion.

Job 32:18 "For I am full of matter, the spirit within me constraineth me."

I.e. I have many things to say
in this cause.

"The spirit within me": Either
my own spirit or soul, which is wholly dissatisfied with what hath been hitherto
spoken, and clearly apprehends what may silence Job, and end the dispute. Or
God’s Spirit, which he hath put in me; the Spirit of understanding, which hath
discovered the truth of the matter to me. And the Spirit of zeal, which urges me
to plead God’s cause against Job.

"Constraineth me": Forces me
to speak. It is a metaphor from a man or woman whose belly is full with wind, or
with a child, and is never at rest till it be emptied and eased of its burden.

There were many things he
would like to say, but his spirit was telling him not to speak.

Job 32:19 "Behold, my belly [is] as wine [which] hath no vent; it is ready to
burst like new bottles."

So as, either from fear of, or
respect to, any man, to speak otherwise than I think. Do not expect me to speak
partially, or by way of flattery, to anyone, but bear with my free and plain
dealing. As he found himself under a strong impulse to speak, so he would
deliver his opinion with all freedom, and without partial inclination to either
side.

"For I know not to give
flattering titles": That is, I have neither skill nor inclination to flatter Job
nor any man, so as to corrupt the truth, or speak falsely for his sake.

Elihu hoped that he would not
lean to either side, because of who they were. He wanted his speech to be
unbiased. He did not want to think of the high position that Job had in the
community, and not say what he needed to say either. He truly wanted to speak
truth.

Job 32:22 "For I know not to give flattering titles; [in so doing] my maker
would soon take me away."

I have neither skill nor will
to flatter Job or any man so as to debauch my conscience, or corrupt the truth,
or speak falsely for his sake. If I should be guilty of that sin, God would
quickly and sorely punish me for it.

"My Maker will quickly take me
away": To wit, out of this world. I dare not flatter any man, because I consider
I must shortly die and go to judgment, to give an account of all my words and
actions.

He would speak to Job, as he
would to any other man. He was afraid to call an earthly man by a flattering
title, for fear God would be jealous and punish him.

Job Chapter 32 Questions

1.Why did the three men cease to
answer Job?

2.Had Job made that statement?

3.Their accusations were
_________.

4.Then was kindled the wrath of
__________.

5.Who was his father?

6.Why was he angry?

7.What does "Elihu" mean?

8.What does Barachel" mean?

9.What does the meaning of their
names tell us?

10.Was God offended by Job trying
to defend himself from the accusations?

11.Why was Elihu offended at the
three friends of Job?

12.Why had they not been able to
prove their accusations against Job?

13.Why had Elihu waited this long
to speak?

14.Elihu said, "I am young, and
ye are very _______".

15.The young man called his
accusations his __________.

16.What caused Elihu to desire to
speak?

17.Great men are not always
_______.

18.It seemed to Elihu, that the
friends were searching for things to _______.